The Fullness Hexagram (Fire below, Thunder above)

離下震上。小畜謙震節皆亨也，大有升皆元亨也，乾坤則具矣，屯隨臨無妄革亦皆具也。亨，王假之，勿憂，宜日中，豐也。大，實也；得其所歸，明動合矣。習坎行有尚，尚大也。內也而假有家，離也而假有廟，王假之一也，尚大也，故來章。內外一也，知十遺聲，君子所以習也。

The hexagram Feng is composed of Li below and Zhen above. The hexagrams Xiao Xu, Qian, Zhen, Jie all say "Qing" (smooth). Da You and Sheng say "Yuan Qing" (greatly smooth). Qian and Kun have all four virtues. Tun, Sui, Lin, Wu Wang, and Ge also have all four virtues. "Qing, Wang Jia Zhi, Wu You, Yi Ri Zhong" refers to Feng. "Da" means reality; being able to attain its proper place, brightness and movement are in harmony. Xi Kan says "Xing You Shang," which is to value great things. Family is within and says "Wang Jia You Jia," Hun belongs to Li and says "Wang Jia You Miao," which is the same as Feng's "Wang Jia Zhi," all emphasizing great things, hence "Lai Zhang." Inside and outside are originally consistent; being able to understand ten things from one and forgetting the traces is exactly what the gentleman should be familiar with.

噬嗑曰剛柔分，動而明，雷電合而章，動而明合也。明以動，至也；至而王假之，尚大也。我臣之主也，所主亦主也，皆配也。十日為旬，反祥為災；旬，徧也。無妄之義，求不可浚；反，反也；過，過也。往有尚，未止也。豐其蔀、日中見斗者，見也；往得者，征吉也；疑疾有孚發若者，發也。

The Shexi says, "Yin and Yang are divided, movement brings clarity, and thunder and lightning combine to form a clear pattern," which precisely describes movement that brings clarity and the harmony between clarity and movement. By moving with clarity, one can reach the highest point; reaching the highest point then allows the king to come and join, which signifies the exaltation of the great. I take the minister as the main, yet what is being governed is still the main, thus they are properly matched. Ten days make a shen, and turning the auspicious into calamity; "shen" is universal. The meaning of Wuxiang is that seeking should not be pursued too deeply; "fan" means return, and "guo" means excess. "Wang you shang" means that it has not yet stopped. "Feng qi bu, ri zhong jian dou" refers to "seeing"; "wang de" is "zheng ji"; "you fu fa ruo" refers to "emission."

疑則未信，疾則未復，復其見天地之心乎？心之所之謂之志。發而後知日中見斗，中乃見，見乃中也。豐之世在三，二其應也；明之極在三，三四出矣，失幽人也。四者，初之近臣也；初者，四之逺臣也。逺者遇其配主，其剛合也；近者遇其夷主，遇五也。觀其所主可以知初，觀其所為主可以知四；人之道，中而已矣。

If there is doubt, there is no belief; if there is illness, there is no response. "Fu" perhaps refers to seeing the heart of heaven and earth. What the heart tends toward is called "zhi." Only after action is taken do we realize "the Big Dipper appears at noon"—only by being in the center can it be seen, and only by seeing it is it considered centered. The situation of the hexagram Feng is in line six three, and line six two corresponds with it. When brightness reaches its peak, it is also in line six three. When lines three and four both go out, that is losing the secluded person. Line four is the near minister of line one, and line one is the distant minister of line four. The distant one "meets its matching ruler," which is the union of yang with yang. The near one "meets its夷ruler," which is meeting nine five. By observing what it governs, we can know line one; by observing what it is governed by, we can know line four. The way of being a person is no more than the character "zhong" (center).

含章者皆來，勿憂矣。一人有慶，慶也；子考用譽，譽也；自天佑之，吉也。屋，覆也；蔀，藏也；戶，穴也，故曰窺。無人，不見其人也；三歲，久也；不覿，凶見得也。天，際畔也；翔，動不棲也；自藏，體不也。動之極至於如此，豈不悲哉？王假之何以見乎？曰：豐，大也，而貞大也。

Those who can contain the principles have all arrived, so there is no need to worry. "One person brings good fortune" refers to good fortune; "carrying on the father's affairs and gaining reputation" refers to reputation; "being favored by heaven" refers to good fortune. "House" means covering, "蔀" means covering up, "户" means a hole, so it is said "to peek." "No one" means not seeing that person; "three years" means a long time; "not meeting" means misfortune has already appeared. "Heaven" means boundary, "flying" means moving without resting, "self-concealment" means the form is not visible—this sentence has a missing character. When movement reaches its extreme, it becomes this, how pitiful! Where does "the king comes to it" come from? The answer is: "Feng" means great, and its "zhen" is also great.

艮下離上。旅者，窮大而失其居也。是故旅巽皆小亨，而旅則貞吉，巽則往見皆利。柔得中乎外，則中未大；中未大，故小亨；而順而麗，故貞吉。獄而留，猶旅而乆也；君子之用明，達情而已。火在下，無敢也；火在上，猶慎焉。所不可有，非所困而困焉，不祥也。即次，厲也；懐其資，資在中也；得童僕貞，厲而貞也。

The hexagram of Travel is composed of the trigram of K’un (Earth) below and the trigram of Li (Fire) above. "Travel" refers to seeking a great place but ending up in a desolate place and losing one's dwelling. Therefore, both the hexagram of Travel and the hexagram of Xun (Wind) only mention "small success." The hexagram of Travel says "uprightness brings good fortune," while the hexagram of Xun mentions going and seeing as beneficial. The yin line in the outer trigram is in the middle position, but this "middle" is not great; since it is not great, it is only "small success." However, because it is gentle and attached, it says "uprightness brings good fortune." When a case is concluded but the prisoner is still detained, it is like staying in a foreign place for a long time without leaving. A gentleman uses his wisdom to understand the truth. If fire is below, it does not dare to act recklessly; if fire is above, it still needs to be cautious. Things that should not be there should not be confined and then go into self-imposed confinement, which is inauspicious. "Staying at the next place" indicates danger and peril; "carrying his wealth" means having wealth with him; "obtaining a loyal servant" means being in a dangerous situation yet able to maintain uprightness.

食舊徳貞厲終吉，是故終無尤也。終乎喪者，終不居矣。焚其次者，焚如也；喪其童僕貞厲者，皆喪也。焚其次，則失其所矣，亦以傷矣，何歸焉？與下者，親寡也。進乃麗，止則焚，九三焚矣，故曰傷於外者必反於家。處非位矣，得多矣。快者，利也；我心不快，得害之也；心未快也，我利乎？

"Enjoying the virtue of the past, with firmness there is danger," yet ultimately it leads to good fortune, so it is said "in the end there is no blame." Those who end with the word "loss" can no longer hold on to their dwelling. "Burning the secondary" is the same as "burning like fire"; "losing his servants, with firmness there is danger," both refer to loss. "Burning the secondary" means losing the place of dwelling, thus suffering injury, where can one return? Being in a position of inferiority and having few close associates. Advancing allows one to attach, but stopping leads to being burned; since nine three has already been burned, it is said "those injured externally must return to their family." The position occupied is not its proper place, yet the gains are already considerable. "Quick" means benefit; "my heart is not quick," means the gain has harmed it; since the heart is not at ease, where is my benefit?

坤之括，慎也；蹇之來、蠱之得、豐之來章，用括也。即次而上逮，孰有孰亡？終以譽命至也。上逮匪人也，上逮而巽可知矣。巽而喪者，我心也；一矢亡者，我心乎？噬得金矢，未亡也；解之得，得中道也；得而亡，大中也。然則六五之射也，獲乎？曰：麗止俱中，雉矢兩亡。飛鳥以凶，小過之始也；鳥焚其巢，旅之終也。先笑，先易也；牛，順也；資斧，其順乎？以旅在上，終不厲矣。初非不告，終莫之聞也。旅之時以志通為始，原始要終，取焚在初，是以終迷其在。

The hexagram Kūn's "kuà náng" signifies caution; Jiǎn's "lái" and Gǔ's "dé", as well as Fēng's "lái zhāng", all use the term "kuà". When traveling and seeking upward, one must discern what is gained and what is lost. In the end, it depends on "yù mìng". Seeking upward is not the way of the upright person; seeking upward while being compliant, the situation is clear. Compliance leading to loss is my heart; "yī shǐ wáng" is also my heart. Shìkē's "dé jīn shǐ" is still not lost; Jiě's "dé" is gaining the middle path; gaining without possessing is true middle. So, does the fifth line's shooting result in a catch? The answer is: attachment and stopping are both in the middle; the pheasant and the arrow need not be clung to. "Fēi niǎo yǐ xiōng" marks the beginning of a minor misfortune; "niǎo fén qí cháo" is the end of travel. "Xiān xiào" is the beginning of understanding the easy, "niú" is compliance, and "zī fǔ" is probably also compliance. Being in a position of travel while occupying a superior position ultimately does not lead to danger. At first, there were no one to advise, but in the end, he listened to none. The time of travel begins with "zhì tōng"; tracing its origin and concluding its end, the root of "fén" lies at the beginning, so ultimately one becomes lost—there is a missing passage in the original text.

巽下巽上。入而小亨，往見皆利，微乎其辨也。重巽者，皆巽也。剛巽乎中，柔亦順焉；剛巽乎正，柔亦順焉。聖人所以申命者如是。道無入，入者名而已。風之入也有入乎？隨也，風也，一而二，二而一，隨時之義亦如此而已。有象則有重也，是之謂申命。故伏申，故顯；巽為雞，申命也。

The trigram Xun is composed of Xun below and Xun above. It can enter, thus achieving a small success; going forward and seeing are both beneficial, and the distinction between them is very subtle. "Double Xun" refers to both upper and lower trigrams being Xun. When the strong is flexible and yielding in the middle, the weak follows suit; when the strong is flexible and yielding in the proper position, the weak follows suit. The sage repeatedly emphasizes the command, precisely like this. The Dao itself has no notion of "entering"; saying "entering" is merely a term. Does the wind really enter? The trigram Zui speaks of following, and the trigram Xun speaks of wind; one and two, two and one, the meaning of following is no more than this. As long as there is an image, there is repetition, which is called "reiterating the command." Therefore, it can be hidden, and because of reiterating the command, it can also be manifest. Xun represents a chicken, precisely taking the image of reiterating the command.

使而隨，召而應，信不思，教不議，中以行事，隨而已矣。進退不果也，治以果，申之初也。神無方也，有告焉；易無數也，在一二三四者有歸焉。始不求，終不得；用之時，吉無咎者，得可必也，不待得而吉。資莫如仁，斧莫如義，君臣之際，仁義而已。三之頻，斧喪矣。

One leads it and it follows, one calls it and it responds; sincerity does not require deliberation, and education does not require discussion. Acting in the middle way, one simply follows along. If one hesitates and is indecisive in advance and retreat, then one uses decisiveness to correct it, which is the beginning of the command. The spirit has no fixed place, yet it has something to say; the Book of Changes has no fixed number, yet it falls on one, two, three, four, each with its own place. If one does not seek at the beginning, one will not obtain at the end; when it comes to application, "auspicious without misfortune" means that what is obtained is certain, without needing to wait until one has obtained it to be considered auspicious. No wealth is greater than benevolence, no axe and halberd is more advantageous than righteousness; between ruler and minister, there is nothing more than benevolence and righteousness. The "frequent flexibility" of the Nine in the Third indicates that the axe has already been lost.

斧喪資，安施乎？用吉也，故得；中之吝也，故志窮。先甲後甲，事之終始也；先庚後庚，行事之終始也。事之終始，天地也；行事之終始，君臣也。初在履，故無初；終在巽，故有終。二之吉，得也；三之正，合矣。履之終也，貞吉悔亡，無初有終，則悔亡而有功者在其中矣，其亦重巽之義乎？

The axe has already been lost, where can the resources be applied? Only when something is useful is it auspicious, so there is gain; although it is obtained in the middle, it still carries a sense of regret, so the mind is in hardship. "Three days before the first heavenly stem (Jia) and three days after the first heavenly stem (Jia)" refers to the beginning and end of a matter, while "three days before the seventh heavenly stem (Geng) and three days after the seventh heavenly stem (Geng)" refers to the beginning and end of action. The beginning and end of a matter belong to heaven and earth, while the beginning and end of action belong to sovereign and subject. The first line is in the trigram of progression, so it says "no beginning"; the final line is in the trigram of wind, so it says "there is an end." The auspiciousness of the second line lies in "obtaining," and the correctness of the third line lies in "coinciding." The conclusion of the trigram of progression says "uprightness brings auspiciousness and regret disappears," and also says "no beginning but there is an end," so the disappearance of regret and the presence of merit are included within this—this is probably precisely the meaning of the repeated trigram of wind.

上息偃者，或得或喪，其志不同也。用而不有者得，不有而亡者窮。上窮由失中也，九二之上息偃，求也；上九則喪矣，上故貞凶。貞可凶乎？曰：吉凶在人，失得之象，貞何與焉？巽以行權，知之事也，智不與焉。

The "resting and yielding" of the top line sometimes brings gain and sometimes loss, because their aspirations differ. Those who can use it without claiming it for themselves gain, while those who do not claim it and ultimately lose it are in poverty. The upper position becomes poor because it loses the center. The nine in the second line, though in a high position, "rests and yields" as a pursuit; the nine at the top has already lost, so it is "firm and凶" (dangerous). Can holding firm also lead to danger? The answer is: whether good or bad fortune depends on the person, and this is merely an image of gain and loss, so what does "firmness" have to do with it? "Following the wind to act with authority" is the matter of those with true knowledge, and ordinary small cleverness has no place.

兌下兌上。亨也，無不達也；利貞者，性情也；亨利貞，故說也。剛中而柔外，是謂中道。說以利貞，猶曰中孚以利貞，其用也豈用之乎？是以順乎天而應乎人也。說之大，非說之而大也。井之用可觀於此。君子以朋友講習，其有大於麗澤乎？

The trigram Dui (Lake) is composed of Dui below and Dui above. "Heng" means unimpeded and all things flow smoothly; "Li Zhen" refers to the nature and disposition. Since it is both Heng and Li Zhen, it brings joy. The strong is in the center and the flexible is on the outside, which is called the middle way. "Shuo yi Li Zhen" is like "Zhong Fu yi Li Zhen"; is its use something deliberately pursued? Therefore, it can follow heaven and respond to people. The reason joy is great is not because it is pleasing to people. The use of the well trigram is also evident here. The superior person uses friendship to study and discuss, is there anything greater than "Li Ze" (mutual benefit)?

兌而說者，和兌也；知和而和者，行也；未疑，猶未變也。履以和行，而至於體天地之撰者，聖人終始也。是故習以始，行以慶終。說之所以大何也？亦悔亡也，亦信志也，唯嘉□之君子為能孚兊。物相雜故曰文，文不當故吉凶生焉。兌而有來，失中矣，失故凶，中則當。

When兑 is harmonious and joyful, it is called "Harmonious Joy"; understanding harmony and seeking it alone is called "Action"; not yet having doubts means it has not changed. The卦 of "Footsteps" ("履") uses "Harmonious Action" to reach the level of observing the creation of heaven and earth, which is the way of the sage. Therefore, starting with "Practice" and ending with "Action" bringing good fortune. Why is joy great? It is only because of "Elimination of Regret" and "Faithful Will"; only a virtuous person of beauty can be trusted in joy. Things being complex is called "Culture," and improper words lead to good or bad fortune. When兑 has something coming, it loses the center; losing the center leads to misfortune, while gaining the center leads to correctness.

商，如商賚之商；介，爾景福之介。疾者，未寧也；商而助，斯有慶矣。孚在九五而四能承之，是以獲助。剝復皆天行也，獨孚于剝者，泯其也；泯其說者，貞勝故也。貞勝而有厲，則順乎天而應乎人者具矣，具故正；不來故當之大，其唯位正當乎？其孚貞故常，其改當故孚；引則有絶，故未光也。輝光日新，其唯不家食乎？其道光明，其唯動靜不失其時者乎？

"Shang" is like "Shang lai" (Shang), and "Jie" is like "Jie er jing fu" (Jie). "Ji" means not yet at peace; if one can discuss matters and receive help from others, there will be joy. Trust is in the Nine in the Fifth, and the Nine in the Fourth can uphold it, so help is obtained. Both "Bo" and "Fu" are part of the heavenly movement, but trust is specifically mentioned in the "Bo" hexagram, which aims to eliminate private desires—there is a missing character in the original text. The ability to eliminate pleasure is due to winning through uprightness. Winning through uprightness while remaining cautious and vigilant, then "following heaven's way and responding to people's will" is complete; completeness allows for correctness. Without external influence, one can take the great position—this is probably only the proper position of the Nine in the Fifth. His trust comes from uprightness, so it is enduring; his change comes from appropriateness, so it is trustworthy. Once influenced by external factors, there will be a break, so it is not yet fully developed. "Radiant light renewed daily" is probably only for those who do not stay at home to eat. "His path is bright" is probably only for those who do not miss the proper time in stillness or movement.

坎下巽上。利見大人亨利貞，萃也；利涉大川利貞，渙也；王假有廟，萃也渙也，故皆利；皆利也，故亨。來而不窮者，乾道也，再索而得者也。得位乎外而上同者，坎之外、巽之內同得位也。王乃在中，柔中也；以中故得位，以位故知王。巽在上，故曰乘；乘木而木道乃行。尊尊親親，乘木之功也。享于帝，欽天也；立廟，尊祖也，祖則有兒矣。

The hexagram Huan consists of the trigram Zhen (Thunder) above and Kan (Water) below. The hexagram Cui says "It is advantageous to see a great man, the hexagram is harmonious, and it is advantageous to maintain sincerity." The hexagram Huan says "It is advantageous to cross a great river, and it is advantageous to maintain sincerity." Both Cui and Huan mention "The king comes to the temple," so both hexagrams are advantageous. Since both are advantageous, they are harmonious. The coming that does not reach an end is the way of Qian, which is the middle son obtained by seeking again. The outer trigram being in its proper position and matching the upper trigram is when Kan is on the outside and Zhen is on the inside, each in their proper positions. "The king is in the center" refers to being gentle and in the center; because it is in the center, it is in the proper position, and because it is in the proper position, it knows that it is the king. Zhen is on top, so it is said to "ride over." Riding over wood allows the wood way to be通行. Respecting what is respected and loving what is loved is the function of riding over wood. "Offering to the deity" is respecting heaven, "establishing a temple" is honoring ancestors; with ancestors, there are descendants.

渙而後知用壯，則小用以助純則吉。初六之吉，惠迪也。機在前，王居也；奔機，用健也；敬修其可願，以悔亡為得願，中也。渙其躬者，艮之時也；匪躬之故，無往不達，泰初之志達此而已。渙其群元吉，以有丘也。山為君，三是也；丘為臣，四是也。有丘者，不敢無君臣也；思出其位，則此義夷矣，其能如六四之光大乎？

After dispersion, one understands the use of strength: small usefulness helps achieve purity, which is auspicious. The auspiciousness of the first line is due to following the right path. "Machine" is in front, which is where the king resides; "running to the machine" is using strength. Devotion to fulfilling what is desired, taking "regret disappearing" as achieving the desire, that is the middle. "Dispersing his body" is the time of the mountain trigram; "the king's loyal minister is steadfast, not for his own sake," there is no place where it is not smooth, the ambition of the first line of the Tai trigram is no different. "Dispersing the group, great auspiciousness" is because of "having a hill." The hill represents the ruler, referring to the ninth line in the third position; the hill represents the minister, referring to the sixth line in the fourth position. A person with a hill dares not look down on ruler and minister; once the mind strays from its proper place, this principle is destroyed, how can it be as bright as the fourth line?

物以群分，安可夷也？六四順而位明，不息者也，天之所助，是以元吉。渙汗其大號，散而不吝也；散而居，是謂正位。渙之終，其血去矣，而不能逖者，害必及之，能如上九之逺害乎？上九剛而順，剛故不吝，順故天助之無不利也。拯馬，助純也；奔其機，朝宗也；志在外，匪躬也；有丘，匪夷也。

All things are grouped into categories, so how can they be treated equally and completely destroyed? The Sixth in the Fourth is gentle and compliant, yet it is in a bright position, showing continuous movement. It receives the assistance of Heaven, thus it is "originally auspicious." "Sweating out a great decree" means spreading out without restraint; after spreading out, it can settle in place, which is called being in the correct position. The end of the trigram of Dispersing is when its blood has already been drained, yet it cannot be completely removed, so the calamity will surely spread. Can it be like the Nine at the Top, which can distance itself from calamity? The Nine at the Top is strong yet compliant: its strength allows it not to be stingy, and its compliance brings Heaven's assistance without any hindrance. "Rescuing the horse" means completing purity, "running toward its opportunity" means revering the king, "having a will beyond oneself" means not being concerned only with oneself, and "having a hill" means not wanting to completely eliminate the distinction between sovereign and subject.

兌下坎上。節而信之，故受之以中孚。無過無不及者，節亨也。苦甘者，味也；苦節不可貞，味焉而後知，貞無不可，不可貞者，苦節也。鼎金之爻曰中以為實也，玉鉉之爻曰剛柔節也；中也故變，上也故節。大蹇之爻曰以中節也，而家人之九三則失家節也。然則節之義可知矣。

The hexagram is Dui below and Kan above. When there is moderation, people are convinced, so the "Sequence of Hexagrams" follows Jie with Zhongfu. To have neither excess nor deficiency is "Jie, hex." Bitterness and sweetness are both tastes; "a harsh moderation is not proper" means one must experience it to know—originally, "zheng" (uprightness) has no restrictions, but "not proper" refers specifically to harsh moderation. The hexagram Ding mentions "middle as reality" for the golden chain, and "harmony of firmness and softness" for the jade chain; to be in the middle allows change, and to be at the top allows moderation. The hexagram Jian says "great difficulty brings friends" because of "moderation in the middle," while the third line of Jiaoren loses the moderation of the family. Thus, the meaning of "Jie" is clear.

是故剛柔分而剛得中，節之所以亨也。可貞則亨，不可貞則其道窮矣。味之於人，貞無不可，不可者窮也。以行險，節之宜也。知通知塞，則不出宜矣；必於不出，豈履中之宜哉？爻不當位則失矣，可不思乎？當位以節、中正以通，謂九五也。以節以通，所謂中道。四時有終始，本乎未發之中；民物無傷害，成於中節之和。

Therefore, when the firm and the yielding are separated and the firm is in the center, this is why the hexagram of Moderation is able to be harmonious. If one can maintain uprightness, then harmony is achieved; if one cannot maintain uprightness, then the path is exhausted. For a person, uprightness is inherently acceptable; the statement that it is not acceptable refers to when one has reached the extreme. In terms of taking risks, Moderation is appropriate. If one knows both the open and the blocked, then even without going out, one can be in harmony; but if one insists that "not going out" is inevitable, can that be considered proper conduct? If a line is not in the right position, it is a loss; can we not think deeply about this? "Being in the right position to practice Moderation and being upright and correct to achieve harmony" refers to the line nine in the fifth position. Being able to practice Moderation and achieve harmony is called the middle way. The four seasons have their beginning and end, their origin lies in the middle state before any action; the people and all things are not harmed, their accomplishment lies in the harmony of moderation.

水無大小多少，稱澤而已，君子以焉。數度起於易，徳行生於健順，制議以不出為初。節之所以不窮者，以中正也。蹇而不通，其可出乎？是道也，致而後知。極者，中也；凶者，失之象也。善觀時措之宜者，知吉凶於未象，然後爻當其位。既嗟矣，又誰咎也？近君之地，安節而後亨，上所制議，有不安焉，承者過也。

Water, regardless of its size or quantity, is determined by the capacity of the marsh. The gentleman takes this as a model. Measurements originate from the Book of Changes, virtue arises from strength and gentleness, and systems and discussions begin with "not going beyond." Moderation does not reach an extreme because of the principle of the middle and correctness. In a situation of difficulty and obstruction, can one still go out? This principle can only be understood through personal experience. "Extreme" is the middle, and "misfortune" is the image of loss. Those who are good at observing the appropriate timing and handling affairs can foresee good or bad fortune before the image is formed, and then the lines are in their proper positions. Once one has lamented, to whom can the blame be attributed? Near the position of the sovereign, one must first be at ease with moderation to achieve success; if the established systems and discussions cause discomfort, then those who carry them out have gone beyond.

節之亨以甘也，五之甘以亨也。節未熟則苦，甘則安可知。往有尚者，尚安亨也；承之使安，非賢乎？所尚如是，非尚賢乎？自天佑之，吉無不利，又以尚賢也。如是則九二安可大邪？悔亡則不可咎。

The reason the hexagram "Jie" (Restraint) can be harmonious is due to "sweetness"; the "sweetness" of the line Nine in the Fifth is precisely why it can be harmonious. If "Jie" is not yet mature and is bitter, then when it becomes sweet, it brings peace, which is evident. "Going forward is beneficial" indicates a preference for peace and harmony; being able to uphold it and bring about peace is precisely the virtue of the wise. Since what is esteemed is this, it is indeed "valuing the virtuous." "Being favored by Heaven, auspiciousness prevails without any adverse result" is also due to valuing the virtuous. In this way, how can the line Nine in the Second claim to be great? If it can repent and eliminate its faults, then there is no blame to bear.

兊下巽上。豚魚吉，中孚也；信及豚魚，孚也。利涉大川利貞者，無不利也，吉之上也，利之大也。柔在內，未出也；剛得中，未發也。是故而巽，孚乃化也。不也何以知巽？不巽也何以明說？其孚如是，未足以化也。木者，木道也；舟虛者，中孚之象也。利涉大川者，其唯中孚乎？中孚以利貞者，中孚而以也，是之謂應。

The Zhongfu hexagram has the Dui trigram below and the Xun trigram above. "Pig and fish are auspicious" refers to Zhongfu, and "faith reaches even to pig and fish" refers to Fu. "Beneficial to cross great rivers, beneficial to uprightness" means nothing is not beneficial, which is the highest level of auspiciousness and the greatest benefit. The yin is within, meaning it has not yet emerged; the yang is in the center, meaning it has not yet manifested. Therefore, there must be Xun, so that Fu can generate and nurture. If not so, how can we know it is Xun? If not Xun, how can we clearly perceive that joy? His faith, if only at this level, is still insufficient to nurture people. "Wood" refers to the way of wood; "boat in the void," is exactly the image of Zhongfu. What can "beneficial to cross great rivers" refer to, except Zhongfu? "Zhongfu with beneficial uprightness" means that after Zhongfu, there is something to rely on, which is called "response."

說生趣動，有生所同。中孚以虞吉為初，相遇而聚，則以不虞為戒。有是而不它，安往而不安也？它不足有，樂而不改者知焉。化而裁之，其變大矣，初則未也。是故引而未變，萃之中也；虞而未變，孚之始也。始而終之，引而後順，用大牲也。

Delight leads to birth, and attraction leads to movement; all living things are the same. The hexagram Zhongfu begins with "Yu Ji" (joyful auspiciousness); when meeting and gathering, one should beware of "Bu Yu" (unforeseen). If one has this but does not give rise to other thoughts, how can one be at ease wherever one goes? Other things are not worth possessing; only those who can enjoy peace without change truly understand. Being able to transform and control it, the transformation becomes great, but the beginning has not yet arrived. Therefore, "yin er wei bian" (leading but not yet transformed) is the middle line of the hexagram Cui; "yu er wei bian" (joyful but not yet transformed) is the beginning of Zhongfu. Only with a beginning can there be an end; only by leading can there be smoothness, which is "yong da sheng" (using great sacrifices).

鶴在陰，子和之，吾與爾皆靡爵之子也。其鳴也音而不聲，其和也願而皆得，群之義如此而已。不離不亂，其唯中孚乎？中，其位也；得敵則不當可知。易曰艮，止也，止其所也，上下敵應，不相與也。兌之上、巽之下，此中孚之位也，止則當矣。位盛而不盈，用健而無黨，則不當者絶而其類孿矣。

"The cry of the crane is in the dark, and its young respond in harmony." "I have a fine cup of wine, and I will share it with you." These are the words of the same cup's offspring. Its cry is audible but not loud, and its harmony is each fulfilling its own wish and both gaining something. The meaning of harmony is no more than this. Without separation and without confusion, perhaps only Zhongfu (Faithfulness in the Center) can achieve this. "Zhong" refers to its position; once "getting an opponent," the inappropriateness of the position becomes clear. The Book of Changes says, "Gen (Mountain) means stopping, stopping at its place." When upper and lower parts are in opposition but not in harmony, they do not relate to each other. The upper line of Dui (Lake) and the lower line of Xun (Wind) are precisely the position of Zhongfu. If one can stop properly, then the position is appropriate. Even though the position is strong, it does not become arrogant; even though it uses strength and vigor, it does not form factions. Thus, the inappropriateness of the position naturally ceases, and its kindred become a pair.

一乳二子曰孿。位正當者，以利貞也；孿如者，無不信也。信及豚魚，乃應乎天，豈止小畜之富哉？不在內非中也，不在中非孚也。是故在內則幽而可知，得中則闕而不有。或更命而悔亡，或折覆而行染，應不應也。翰音者，聲而已。易曰咸其輔頬舌，滕口也。月幾望而馬匹亡則無咎，有孚孿如，聞而知者，聖人與之。

A single birth resulting in two children is called "tuan." "Position is just right" because it is beneficial and sincere. "Tuan ru" means there is no lack of sincerity. Only when sincerity extends even to small creatures like pigs and fish can one be in harmony with heaven; how could it be merely the "richness with neighbors" of the Small Accumulation hexagram? If it is not within, it is not the center; if it is not the center, it is not sincere. Therefore, if it is within, it is hidden yet still known; if it is the center, even though there may be some deficiency, it is not claimed as one's own. Some change their fate and thus regret is eliminated, while others correct their actions and become accustomed to bad habits; this is the distinction between being appropriate and not. "Han yin" is merely sound. The Book of Changes says "its auxiliary, cheek, and tongue are touched," which is merely using words. "The moon is nearly full, horses are lost" brings no blame; "there is sincerity and twin-like harmony" is understood at once, and the sage approves of this.

艮下震上。天地之大義，聖人之中道，一而已矣。無小無大，無可無不可，養而後動者，大學之道也。有其信者必行之，小者之亨也。大宜謙而不宜亢，況飛鳥乎？小者不失其宜，則大者得矣。吉者，得之象也。小者之不宜上，義之大防也；不出其防，用過而無不亨矣。

The hexagram Xiao Guo (Small Overcoming) has the structure of Gen (Mountain) below and Zhen (Thunder) above. The great principles of Heaven and Earth and the middle way of the sage are originally one. There is no such thing as small or great, no such thing as permissible or impermissible; first cultivate oneself and then act, which is the path of the Great Learning. If one has a firm belief in one's heart, one must certainly put it into practice, which is the way of the small one to achieve success. The great ones should still be humble and not arrogant, let alone a flying bird. The small one does not lose its proper place, and thus the great one also attains success. "Good fortune" indicates a situation of gaining something. It is a great principle in terms of righteousness that the small one should not go upward; not exceeding this boundary, even if one goes a little beyond, there will be no obstruction.

剛柔皆得其中，則無事不可；一得一失，有中有不中，則小大之宜辨矣。宜下而上，不順矣；不上而下，不逆矣。其止可見，而動聞於外，小者過而亨也，君子以焉。止其初，順也，以焉；凶也，動而止之，觀象也。君子之以存乎大象，小者之以戒乎初爻。

Strength and flexibility both being in the center means nothing cannot be accomplished; when one is gained and one is lost, with some in the center and some not, then the suitability for small and great matters must be clearly distinguished. If it should be below but it goes upward, it is not smooth; if it does not go upward but stays below, it is not contrary. Its stillness is visible, while its movement is known from outside, this is the small one going beyond and yet being successful, which the gentleman takes as a model. To stop at the beginning is smooth, which the gentleman also takes as a model; as for calamity, it is when movement occurs and then stopping happens, which can only be understood by observing the signs. The gentleman takes the great pattern as his model, while the small one should be cautious about the first line.

祖，初也；君，三也；二，陰也，妻道也，臣道也，六居之，遇者也。柔為順，中為美，其可過乎？不及者，遇而止也；弗過者，分也；防之者，義也。從而失義，眾得而戕之。艮，止也，所以防也。弗過者，分也；遇之者，適也。往厲者，危而往也；必戒者，必乎行也。勿用永貞，其用違坤之貞也，必故也。

"The 'zu' refers to the first line, and 'jun' refers to the third line; the second line is yin, following the path of wife and minister, and the sixth line occupies its position, which is considered 'yu' (meeting). Softness values obedience as its virtue, and the middle values beauty as its excellence, so how can it go beyond? 'Bu guo' (not going beyond) is meeting and stopping, 'fu guo' (not going beyond) is within its proper role, and 'fang zhi' (preventing) is what is naturally right. If one acts recklessly and loses righteousness, the people will come to harm him. Gen represents stopping, which is precisely for prevention. 'Fu guo' is a division, and 'yu zhi' is precisely meeting. 'Wang li' (going towards danger) is knowingly proceeding into peril, and 'bi jie' (must be cautious) is something that must be done in action. 'Wu yong yong zhen' (do not use in constant sincerity) indicates that its use contradicts the constancy of Kun. The problem lies in the character 'bi' (must)."

陰處盛位，大者不應，雖盡心焉，取小而得不多也。弋可以得鳥，而鳥不宜上。其雨乎？有飛鳥之象焉。是故初而以凶，可以知上五而已，上終失其宜矣。小畜之宻雲者，巽也；小過之宻雲者，震也。以巽畜者，不能止健；以震過者，不能大過，是以坎皆不來。已者，既以也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: First Line = Initial Line Fifth Line = Fifth Line Top Line = Upper Line Darkness occupies a strong position, and the great one does not correspond with others; even if one exerts all efforts, what is obtained is small, and the result will not be abundant. Using a bow to shoot birds can capture them, but birds should not fly upward. Will it rain? There is already an image of flying birds. Therefore, from the凶 (misfortune) of the First Line, one can infer the situation of the Upper Line and the Fifth Line, and ultimately the Upper Line loses its appropriate position. The "dense clouds" in the hexagram of Xiao Xu come from Xun, while the "dense clouds" in the hexagram of Xiao Guo come from Zhen; using Xun to nurture cannot restrain the strong and vigorous, and using Zhen to pass through cannot achieve great excess, so Kan does not come. "Yi" means "already."

上六，鳥之亢者也，不安其適，作而取災，匪正而有眚者也。何謂匪正？作故也。何謂作？離故也。行而終麗乎凶，蓋亦不善推其所為而已，時也，有性焉。易曰勞謙君子有終吉，上六不自知其不宜，所謂知小謀大，故及。

Upper Sixth is like a bird that flies too high, not content with its proper place, acting recklessly and thus inviting misfortune. It is unrighteous and brings calamity. What is unrighteousness? It is reckless action. What is reckless action? It is abandoning one's proper role. When it acts, it ultimately attaches itself to misfortune, which is merely a failure to consider the consequences of its own actions. At this time, there is also nature involved. The Book of Changes says, "The virtuous man who is diligent and humble will have a good ending." Upper Sixth does not know its own inappropriateness, which is exactly what is meant by "knowing little but planning great," thus bringing calamity upon itself.

離下坎上。既濟亨者，涉川而既濟也。大哉乾元，何濟何涉？是故君子之有大者，事雖盡濟，不有其吉，知吉凶治亂循環而不窮也。小者之亨，敢不思患而豫防之乎？乾剛坤柔，大小具矣。正而位當則亨，知矣；不常而應，今雖未濟亦必濟也。

The hexagram Ji Ji is composed of Li below and Kan above. "Ji Ji Heng" means having crossed a great river and already achieved success. How great is the virtue of Qian Yuan! What need is there for talking about crossing or wading? Therefore, the gentleman of great virtue, although all matters have been fully accomplished, does not claim the good fortune for himself, for he knows that good and bad fortune, order and chaos, are in constant cycle. As for the good fortune of the small, would they not think of possible troubles and prepare in advance? Qian is strong and Kun is gentle, both great and small are complete. Righteousness and proper position lead to success, which is clear; even if not constant, there is response. Now although not yet accomplished, in the end it will surely be accomplished.

夫柔之為道，不利逺者，其用柔中也；或當而吉來，或應而方行，皆以得也。夫天下之事，未有終止而不遷者，故曰易窮則變，變則通，通則久。久近大小，必觀其極。朋從爾思，所以同患而防民也；鼓萬物而不與聖人同憂，則何思何慮？水在火上，可不思乎？

Softness as a principle is not inherently beneficial for distant matters; its use lies in being soft yet moderate. Some situations are auspicious because they are in the right position, while others are suitable because they have a response, and all these are considered as gaining something. There is no end to the changes in the world, so it is said, "The Book of Changes (Yi) reaches an end and then changes, changes and then becomes unblocked, becomes unblocked and then lasts long." The concepts of long and short, great and small must be judged by their extremes. "Friends come to your thoughts" means to share in others' troubles and set up defenses for the people. "Stimulating all things without sharing the worries of the sages" – what need is there for thought or concern? Water on fire, can it not be deeply thought over?

既濟矣，事可止矣，故曳其輪也；濡其尾者，後有患也；初而慮終，思患也。茀，車蔽也，婦喪其茀則不得行矣；勿逐者，窒也；七日得者，得當也。睽之初剛也，故曰喪馬；喪茀而未發，中也；得當而後行，道也。伐也而令不克焉，憊也；憊，困劣也，柔之失中者也。雖愚必明，雖柔必強，是亦君子之道，及其成功一也。

Since the matter has already been settled, the affair can be stopped, so it is said "dragging its wheel"; "wet its tail" indicates there is still trouble ahead. Thinking about the end from the beginning is called "thinking of possible troubles." "Fufu" is the curtain on a carriage; if a woman loses the curtain, she cannot travel. "Wu zhu" means blocked and unpassable, "seven days to get" means getting it right. The first line of the Kui hexagram is yang, so it is said "losing a horse"; losing the carriage curtain without rash action is to be in the center; only after getting it right can one act, which is the way. If an army goes to war and the orders do not go through, that is "bei"; "bei" means exhausted and weak, which is the condition of being soft and losing the center. Though foolish, one will surely become wise; though weak, one will surely become strong. This is also the way of the gentleman. In the end, they will all be the same.

小人勿用，則終不用矣；用而後濟，濟豈小人之事哉？小者亨，謂小事也。四多懼，近也；終日戒，有所疑；以處多懼之地，當矣哉！豐亨王假之、萃亨王假有廟，處濟之道可知矣。萃用大牲而九五匪孚元永貞悔亡，則志未光也；六二之所以引而未變者，需其孚禴而已。盥而不薦，用其實也；實則受福，與時偕也。大來之吉，自上佑也。初吉終亂，思患而豫防也；何可久也？要其終也。首，今也；首厲不可濡，今濡其首，則後濡其尾，思防在今。

"Small people should not be used," meaning they should never be employed; only after employing them can the concept of helping others be discussed, but can helping others be something small people can accomplish? "Small matters are favorable," referring to minor affairs. The fourth line is often full of fear, because it is close to the position of the sovereign; "being constantly cautious" indicates inner doubt. With such an attitude in a position of much fear, it can be considered appropriate. The Fu hexagram says "favorable, the king comes to it," and the Cui hexagram says "favorable, the king comes with sacrifices," thus the principle of aiding others is understood. The Cui hexagram mentions "using great sacrifices," yet the nine in the fifth still says "not trustworthy, original enduring uprightness, regret disappears," indicating that the will has not yet become great; the six in the second "draws it but does not change" is only waiting for its "trustworthy, thus suitable for a simple offering." "Washing but not presenting," refers to using its actual substance; having substance brings blessings, and aligns with the times. The good fortune of "great coming" comes from the assistance of heaven. "Initially favorable but eventually disorderly," is precisely about thinking ahead to prevent problems; saying "how can it last long" refers to its ultimate outcome. "First" refers to the present moment; the head is in danger and should not get wet, now if the head gets wet, the tail will follow—preventive measures should be taken at the present moment.

坎下離上。亨者，嘉之□也；既濟未也，故曰未濟亨。汔，幾也；幾，未也。汔濟之時，後有患見矣，況乎既濟而可不思患乎？小狐者，小之未定者也；小而未定，是以常有其所，其能出中乎？物不可以終濟，濟安可以為常哉？艮也者，萬物之所成終而成始也；知不續之道者，則知終矣。

The hexagram of "Not Yet Completed" has the structure of Water below and Fire above. "Hen" means beauty and auspiciousness; since the state of "Already Completed" has not truly arrived, it is said "Not Yet Completed is auspicious." "Qi" means nearly, and "ji" means not yet reached. When one is about to cross over, the danger behind is already apparent, and how could one not think of potential troubles after having already crossed? "Xiao hu" refers to something small and not yet settled; because it is small and not yet settled, it must have a place to rest, can it walk the middle path? Things cannot remain permanently in the state of "crossing over," and how can "crossing over" be considered the norm? Gen is the principle by which all things come to an end and then begin anew; those who understand the principle of "non-continuity" also understand what "end" truly means.

無攸利者，不當位也；雖不當位，剛柔應也，是以將濟，豈可以為常哉？萬物之物亦物也，方隅之方亦方也；順辨而居，君子所以處汔濟也，故曰無攸利。濡其尾吝，必於濟而不舍者也；初習如是，豈知建極之義哉？曳其輪，不征也；不徵，是謂行正。征則凶，故冝止；涉則利，故宜行。吉凶利害未貫乎一，故曰位不當也。

"Without benefit," refers to being in an improper position; although the position is improper, the yin and yang can still correspond, so it is about to achieve success—yet how can this be considered the norm? The "things" of the world are merely things, and the "directions" are merely directions; following the principles and maintaining proper roles is the way for a gentleman to act during the time of near success, hence it is said "without benefit." "Wetting its tail" signifies a reluctance to stop striving; starting off like this without understanding the meaning of establishing the center is inappropriate. "Dragging its wheel" means not going to war; not going to war is being upright. Going to war brings misfortune, so it is appropriate to stop; crossing water brings benefit, so it is appropriate to move forward. Good and bad, benefit and harm have not yet been unified, hence it is said "position is improper."

近五而承之，鬼方而伐之，其志也；三年者，今未也。窮也而志行也，止也而往不羸也，伏也而位正中也，升而得也，未感害也，吉悔亡也，君子不諒也。二之曳，憂悔也，皆貞吉，其貞同也，同得之光，無往不吉。時未可濟，曳以有待，其應如是，則得位得中之柔，其有悔乎？然則六五之光，其暉在九二有孚而養之可也。首不可濡也，濡其首，有孚失是矣；失是亦不知節也。節而後信之，信而後行之，君子之行健而不息，易之終始也。了齋易說。

Close to nine in the fifth and serving it, facing the ghostly direction and conquering it, that is its ambition; saying 'three years' means that it has not yet arrived. In hardship, the mind remains steadfast; in stillness, movement does not weaken; hidden yet in the center, ascending and achieving something, not harmed by external influences, 'auspicious, regret disappears,' the gentleman maintains uprightness without being confined by minor matters. The 'dragging' of nine in the second indicates concern about regret; all lines say 'uprightness brings auspiciousness,' the uprightness they uphold is the same; sharing this brightness, there is no place where auspiciousness does not occur. The time is not yet ripe, so dragging the chariot wheels to wait; since its correspondence is like this, then the flexible line in the proper position and center, would there still be regret? Thus, the light of six in the fifth, its radiance actually lies in nine in the second—having sincerity and nurturing it is sufficient. The head must not be wet; once 'its head is wet,' even 'sincerity' is lost; losing this is not understanding moderation. Only with moderation does people believe in him, only with belief can he act; the gentleman's action is strong and unceasing, this is the beginning and end of the Book of Changes. The entire work is titled 'Liaozhai's Discourse on the Changes.'